The federal penitentiary at Terre Haute, Indiana had the reputation of being the most racist and brutal prison in the federal prison system. The city of Terre haute itself had been known in the 1920s as one of the strongest base areas for the Ku Klux Klan in the Midwest. As I was to discover later, many prison guards were Klan members or sympathizers. There were no black guards at the time I entered it, in the summer of 1970.

The most famous inmate to do time at the prison was the 1950s rock and roll singer, Chuck Berry, during the early 1960s, and reportedly he spoke disparagingly about the state of Indiana for years afterward and said he would never have a concert in the city of Terre Haute. I do not know if this is true.

COLORADO

Colorado Trappers Assoc. (FTO)
29201 Rainbow Hill, Golden, CO 80401
303-526-9207

Gibson Fur Farm (FF-M)
2363 Pioneer Rd, Delta , CO 814162737
970-874-3186
PO Box 851, Delta, CO 81416
303-874-3070
Thomas L. Gibson
Prime-X melatonin implant research
Secretary - Fur Commission USAPrime-X melatonin implant researchSecretary - Fur Commission USAPrime-X melatonin implant research
Executive Committee - National Board of Fur Farm Organations
Secretary - Fur Farm Animal Welfare Coalition Executive Committee - National Board of Fur Farm OrganationsSecretary - Fur Farm Animal Welfare Coalition Executive Committee - National Board of Fur Farm Organations
Sapphire mink***

River Ranch Fur Farm (FF-M)
1460E. 6th St, Delta , CO 814162967
970-874-9590
Gary Lemon
Prime-X melatonin implant research

The cinders of the funeral pyres at Bhopal are still warm, and the mass graves still fresh, but the media prostitutes of the corporations have already begun their homilies in defense of industrialism and its uncounted horrors. Some 3,000 people were slaughtered in the wake of the deadly gas cloud, and 20,000 will remain permanently disabled. The poison gas left a 25 square mile swathe of dead and dying, people and animals, as it drifted southeast away from the Union Carbide factory. 'We thought it was a plague,' said one victim. Indeed it was; a chemical plague, an industrial plague, Ashes, ashes, all fall down!

A terrible, unfortunate, 'accident,' we are reassured by the propaganda apparatus for Progress, for History, for 'Our Modern Way of Life.' A price, of course, has to be paid - since the risks are necessary to ensure a higher Standard of Living, a Better Wy of Life.

If someone broke into your home, tried to kill your family and steal everything you had, what would you do? A: Make a banner and call the Media B: Call a lawyer C: Chain yourself to the front door. Such reactions seem ridiculous because they would be completely ineffective. However, this is exactly how we respond to the homicidal maniac of industrial society, and it is no less appropriate. The most sensible response is to fight like hell. Passive resistance, civil disobedience and related strategies don't work, not as a longterm strategy for transforming society nor as shortterm stopgap measures.

I was attracted to anarchism as a young teenager, as soon as I began to think about the world beyond a pretty narrow range, and haven't seen much reason to revise those early attitudes since. I think it only makes sense to seek out and identify structures of authority, hierarchy, and domination in every aspect of life, and to challenge them; unless a justification for them can be given, they are illegitimate, and should be dismantled, to increase the scope of human freedom. That includes political power, ownership and management, relations among men and women, parents and children, our control over the fate of future generations (the basic moral imperative behind the environmental movement, in my view), and much else. Naturally this means a challenge to the huge institutions of coercion and control: the state, the unaccountable private tyrannies that control most of the domestic and international economy, and so on. But not only these. That is what I have always understood to be the essence of anarchism: the conviction that the burden of proof has to be placed on authority, and that it should be dismantled if that burden cannot be met. Sometimes the burden can be met. If I'm taking a walk with my grandchildren and they dart out into a busy street, I will use not only authority but also physical coercion to stop them. The act should be challenged, but I think it can readily meet the challenge. And there are other cases; life is a complex affair, we understand very little about humans and society, and grand pronouncements are generally more a source of harm than of benefit. But the perspective is a valid one, I think, and can lead us quite a long way.

Beyond such generalities, we begin to look at cases, which is where the questions of human interest and concern arise.

The history of human growth and development is at the same time the history of the terrible struggle of every new idea heralding the approach of a brighter dawn. In its tenacious hold on tradition, the Old has never hesitated to make use of the foulest and cruelest means to stay the advent of the New, in whatever form or period the latter may have asserted itself. Nor need we retrace our steps into the distant past to realize the enormity of opposition, difficulties, and hardships placed in the path of every progressive idea. The rack, the thumbscrew, and the knout are still with us; so are the convict's garb and the social wrath, all conspiring against the spirit that is serenely marching on.

Anarchism could not hope to escape the fate of all other ideas of innovation. Indeed, as the most revolutionary and uncompromising innovator, Anarchism must needs meet with the combined ignorance and venom of the world it aims to reconstruct.

Over the last few years, the public has gradually become aware of the existence of a new cause: animal liberation. Most people first heard of the movement through newspaper articles, often of the 'what on earth will they come up with next?' variety. Then there were marches and demonstrations against factory farming, animal experimentation or the Canadian seal slaughter; all brought to an audience of millions by the TV cameras. Finally there have been the illegal acts: slogans daubed on fur shops, laboratories broken into and animals rescued. What are the ideas behind the animal liberation movement, and where is it heading? In this essay I shall try to answer these questions.

As our direct action movement for animal liberation grows and our movement becomes more effective, government harassment will only increase. To minimize the destructiveness of this government harassment, it is imperative that we create a 'security culture' within our movement.

So what is a security culture? It's a culture where the people know their rights and, more importantly, assert them. Those who belong to a security culture also know what behavior compromises security and they are quick to educate and reprimand those people who, out of ignorance, forgetfulness, or personal weakness, partake in insecure behavior. This security consciousness becomes a 'culture' when the group as a whole makes security violations socially and morally unacceptable within the group.

Gardening is a very dirty job. For the least hassle it is recommended to wear a complete set of old clothes that can easily be discarded in dumpsters after gardening. Don't be cheap. It's really necessary, even if like us, you hate wasting anything. Black evening attire is the most appropriate for shy gardeners. You may get very wet and cold, so wear appropriate cold-weather and rain gear. Have some comfortable clean clothes and shoes to change into before you get home.

A forensic scientist can tell roughly where you've been from the composition of the dirt and soil that you will have picked up on your travels. Say, for instance, you've been gardening at a Monsanto test site of GE corn, then traces of earth will be upon you, as will traces of plant life, such as pollen that you may have brushed against.

Who are right, the idealists or the materialists? The question once stated in this way hesitation becomes impossible. Undoubtedly the idealists are wrong and the materialists right. Yes, facts are before ideas; yes, the ideal, as Proudhon said, is but a flower, whose root lies in the material conditions of existence. Yes, the whole history of humanity, intellectual and moral, political and social, is but a reflection of its economic history.

All branches of modem science, of true and disinterested science, concur in proclaiming this grand truth, fundamental and decisive: The social world, properly speaking, the human world-in short, humanity-is nothing other than the last and supreme development-at least on our planet and as far as we know-the highest manifestation of animality. But as every development necessarily implies a negation, that of its base or point of departure, humanity is at the same time and essentially the deliberate and gradual negation of the animal element in man; and it is precisely this negation, as rational as it is natural, and rational only because natural-at once historical and logical, as inevitable as the development and realization of all the natural laws in the world-that constitutes and creates the ideal, the world of intellectual and moral convictions, ideas.